VAYARA
by Rabbi Moshe D. Lichtman (https://toratzion.com/)
GIVING UP THE LAND
A few years ago, at the beginning of the Oslo Accords, a
colleague of mine showed me a Rashbam on this week’s parashah that sheds much light on
the current situation in Israel. By publicizing this Rashbam, I do not mean to mix Torah and
politics, nor do I mean to imply that this is necessarily the only or correct viewpoint on the
issue. I simply feel that it is a very novel explanation of the verses (don’t forget that the
Rashbam is one of the most p’shat-oriented commentators there is), and a very important
source to consider when discussing the “peace process.” Immediately prior to the story of
Akeidat Yitzchak, the Torah records the seemingly unrelated episode of Avraham Avinu’s
covenant with Avimelech, King of the Philistines. The Rashbam, however, believes that the
two stories are deeply related and interdependent. The story of Akeidat Yitzchak begins with
the words, ויהי אחר הדברים האלה, והאלקים נסה את אברהם – And it came to pass after these things,
that God tested Avraham (22:1). The Rashbam explains:Whenever it says, after these things,
[it shows that the upcoming section] is connected to the previous one… The same is true
here. After these things [refers to the fact that] Avraham entered into a covenant with
Avimelech – binding himself, his son, and his grandson – and gave him seven ewes from his
flock. God was angered by this, for the land of the Philistines is included in Israel’s borders,
and God commanded [regarding the seven indigenous nations of the Land], You shall not
keep anyone alive (Devarim 20:16)… Therefore, God tested Avraham, [i.e.], He provoked
and tormented him… In effect, He was telling him, “You took pride in the son that I gave you
and made a covenant between you [plural] and their sons. Therefore, go now and sacrifice
him. Then we will see what good your covenant is.” Afterwards, I found this in the Midrash
on [the Book of] Shmuel: “The Ark of the Lord was in the land of the Philistines for seven
months (I Shmuel 6:1): It says [in connection with the covenant between Avraham and
Avimelech], Take these seven ewes from me (21:30). God said to him [Avraham]: ‘You gave
him seven ewes? By your life! His descendants will start, and win, seven wars with your
descendants.’ Another interpretation: ‘By your life! His descendants will kill seven
righteous men of your descendants. They are: Shimshon, Chofni, Pinchas, Sha’ul and his
three sons.’ Another interpretation: ‘By your life! His descendants will destroy seven
sanctuaries. They are: the Tabernacle, Gilgal, Nov, Shiloh, Giv’on, and the two Temples.’
Another interpretation: ‘[This is why] My Holy Ark roamed around the fields of the
Philistines for seven months.’ ” I believe that even those of us who are not running the State
of Israel can learn an important lesson from these powerful words. The entire Land of Israel
is precious to God. It was given to us as a gift, and we have no right to barter it away. How
does one barter it away? One way is to give it to the nations of the world in exchange for
something else (“peace,” for example). Another way, however, is to indirectly, or passively,
allow it to be taken away in exchange for some other land. What do I mean? When the gates
of our Land are opened wide, and Jews, nonetheless, remain on foreign soil, they are saying
in effect, “I prefer the U.S., Canada, England, etc. over God’s gift.” And what is the result of
such an attitude? Large portions of Eretz Yisrael remain uninhabited, and the nations of the
world demand a piece of the pie. If another million Jews (at least) would occupy the
“occupied territories,” our enemies would be unable to occupy them. Let us hope that we
learn this lesson before God decides to test us as He did Avraham Avinu (God forbid).
THE GREATER TEST
R. Levi bar Chita said: “[The Torah] says lech lecha twice [once in the
beginning of last week’s parashah – Go forth from your land…to the Land that I will show
you (12:1), and once in the story of Akeidat Yitzchak – Please take your son…and go forth to
the land of Moriah (22:2)], and we do not know which one is more beloved, the first or the
second. The fact that it says, Go forth to the land of Moriah, implies that the second one is
more beloved.” (BeReishit Rabbah 39:11, 55:8) This Midrash requires much explanation.
What does it mean, “We do not know which one is more beloved”? Of course we know!
Granted, it is difficult to leave one’s birthplace, but how can that compare to Akeidat
Yitzchak? After so many years of waiting, after so many prayers and tears, Avraham and
Sarah finally bear a child; and Avraham is willing to sacrifice it, and all of his dreams, on the
altar, just because God told him to do so. He was also willing to sacrifice his life’s work for
the sake of God. For years he had been denouncing idolatry and human sacrifices, and now
he is about to offer up his own son. What would people think? Secondly, how does the verse,
Go forth to the land of Moriah, imply that the second test was greater? Before addressing
these questions directly, allow me to cite a beautiful idea found in Oznayim LaTorah. R.
Sorotzkin claims that Avraham’s ten tests atone for the ten times his descendants “tested”
God in the desert, as it says, And they have tested Me these ten times (BeMidbar 14:22). He
writes: Go forth to the land of moriah: This tenth test comes to atone for the tenth time our
forefathers tested God in the desert – that is, the episode of the spies… The Children of Israel
despised the Desirable Land and did not want to go to the place that HaShem spoke of.
Therefore, Avraham Avinu was commanded, Go forth to the land of Moriah, so that his going
forth joyously to slaughter his son would atone for his descendants’ refusal to go to the
Desirable Land. Let us take this idea one step further. If the tenth test atones for the tenth
“test,” we can assume that the first one atones for the first. What was the first misdeed that
B’nei Yisrael did that was considered a test to God? The Talmud (Arachin 15a) tells us
explicitly that it occurred right before the Splitting of the Sea. The situation was grave:
Pharaoh’s army was approaching, and the raging sea blocked Bnei Yisrael’s only escape
route. Frightened, they cried out to HaShem, Were there no graves in Egypt that You took us
to die in the desert? What have You done to us to take us out of Egypt? (Shemot 14:11). In
other words, they did not believe that HaShem could save them and bring them to the
Promised Land. They would have preferred to stay in the relative safety of Egypt, remaining
slaves to Pharaoh, than suffer a little to become truly free men in Eretz Yisrael. To atone
for this “test,” HaShem gave Avraham his first lech lecha test. Despite all the hardships and
uncertainties that lay ahead, our forefather embarked on his journey with complete faith in
HaShem. He didn’t even know where he was going; yet he trusted that if God chose the Land
it must be a good one. This atoned for his descendants’ shortsightedness, unwarranted fear,
lack of faith, and desire to remain in exile. Now to explain the Midrash: Our main difficulty
was the Midrash’s “hava amina” (supposition) that the first lech lecha was greater than the
second. I came across a beautiful interpretation in an article by R. Shiloh Refa’el, appearing
in Doresh BeTzion (published by the Mizrachi HaPoel HaMizrachi World Organization). R.
Refa’el distinguishes between two types of tests. There are times when a person is asked to
sacrifice that which is most dear to him. He is expected to rise to the occasion and give it all
up for the sake of God. This type of sacrifice requires tremendous spiritual fortitude, but it is
a one-time thing. The other type is not as grand as the first; it does not require as great a
sacrifice or as supreme an effort, but it is continuous. It is when God asks a person to live a
more spiritual life, day in and day out (“24/7,” as they say). The first lech lecha was a
lifelong test. HaShem asked Avraham to leave his birthplace, burn all bridges to his father’s
house, and live the rest of his life in the Palace of the King, with all the challenges that that
entails. The second lech lecha, on the other hand, was a one-time test, albeit an extremely
difficult one. Therefore, the Midrash says, “We do not know which one is more beloved.” In
the end, though, the Midrash derives from the words “Go forth to the land of Moriah” that
the second one is more beloved. What does this mean? The Etz Yosef writes, “Because the
land of ‘Moriah’ hints to the fact that instruction (hora’ah) or fear (yir’ah) goes forth from
there” (see Rashi on this verse). Perhaps what this means is that the Akeidah, as well, is
meant to be – at least for us – a continuous test. We are supposed to apply it to our everyday
lives and learn genuine fear of God from it. Therefore, it is more beloved, because it
combines both aspects. After the Akeidah, HaShem promises Avraham, Your seed will
inherit the gate of its enemies (22:17). This refers to victory in war, and, according to the
Ramban, “This is a complete promise concerning the future redemption.” Perhaps if we
show HaShem that we, too, are willing to sacrifice for His commandments and His Land, He
will fulfill His promise and let us defeat our enemies, speedily in our days. Amen. Additional
References( The Lord rained upon Sodom and Amorah sulfur and fire from the Lord, out of
heaven. And He overturned these cities and the entire plain, with all the inhabitants of the
cities and the plants of the ground (19:24-25). Know that the [severe] judgment of Sodom was
due to the eminence of Eretz Yisrael. For Sodom is part of HaShem’s inheritance (II Shmuel
20:19), which does not tolerate people who commit abominations. Just as the Land would
eventually spit out the entire [Canaanite] nation because of its abominations, it first observed
that this nation [Sodom] was more wicked than all the rest, both to God and man. Therefore,
the heavens and the earth were desolated upon it, and the land was destroyed [so thoroughly]
that it can never be repaired… The Holy One Blessed be He decided to make this a sign for
rebellious ones – for the Jewish people who are destined to inherit the Land – as He warned
them: Sulfur and salt burning up the entire Land, it will not be sown and it will not sprout,
and no grass will grow upon it; like the upheaval of Sodom and Amorah, Admah and
Tzevo’im, which the Lord overturned in His anger and in His wrath (Devarim 29:22). After
all, there were other nations that were very wicked and sinful, and HaShem did not [punish
them] like this. Rather, it was all because of the eminence of this Land, which is HaShem’s
palace. (Ramban 19:5) ( Avraham journeyed from there towards the south and settled
between Kadesh and Shur, and he sojourned in Gerar (20:1). Scriptures does not say why he
journeyed from there [Sodom]. He [certainly] did not journey from there because of famine,
for there was only one famine in the Land during Avraham’s lifetime… Perhaps he journeyed
from there to the land of the Philistines in order to dwell in every part of the Land that God
gave him – one time here and one time there – in order to acquire it all. For the land of the
Philistines is included in the Land that God gave him… (Radak) By traveling to the land of
the Philistines, Avraham Avinu fulfilled the commandment of Arise, walk through the Land, in
its length and in its breadth (13:17), in order to acquire it all, as the Ramban writes on that
verse. Now, after Avraham and his descendants lost five cities, which HaShem overturned in
His anger and wrath, Avraham Avinu thought [to himself], “Had I acquired all the Land back
then, as God commanded me, these five cities would not have been overturned, and God
would have punished only their inhabitants.” Therefore, he rushed now to take possession of
the land of the Philistines. (Oznayim LaTorah by R. Zalman Sorotzkin) ( Sarah saw the son of
Hagar the Egyptian, whom she had born to Avraham, mocking. So she said to Avraham,
“Cast out this maidservant with her son, for the son of that maidservant shall not inherit with
my son, with Yitzchak” (21:9-10). Mocking (מצחק): This is an expression of idolatry…
Another interpretation: it connotes licentious behavior… Another interpretation: it refers to
murder, as in, Let the young lads arise and play [meaning, duel] before us (II Shmuel 2:14).
For [Yishma’el] was arguing with Yitzchak about the inheritance, saying, “I am the firstborn
and I receive a double portion”… (Rashi) What exactly were they arguing about? The
jealousy between Yitzchak and Yishma’el revolved around this Land, and in the end,
Yishma’el was cast aside, because he was [merely] like a shell… (Kuzari 2:14) ( Avraham
called the name of that place Adonoy Yir’eh (“The Lord will see”), as it is said this day, on
the mountain the Lord will be seen (22:14). Adonoy yir’eh: Its simple meaning is like the
Targum’s [interpretation]: The Lord will choose and desire this place to cause His Shechinah
to reside in it and to have sacrifices offered there. As it is said this day: That is, throughout
the generations people will say about it, “On this mountain the Holy One Blessed be He
reveals Himself to His nation.” (Rashi) There is a tradition held by all that the place where
David and Shlomo built the altar – on Aravna’s threshing floor – is the same place where
Avraham built the altar upon which he bound Yitzchak. It is also the place where Noach built
[an altar] when he left the ark, and it is the altar upon which Kayin and Hevel offered
[sacrifices]. This is where Adam HaRishon [Original Man] offered a sacrifice after he was
created, and from here he was created… (Rambam, Hilchot Beit HaBechirah 2:2)
